‫ﻳﻢ‬‫ﺍﻟﻘﺮﺁ ﹸ ﺍﻟﻜﺮ‬  ‫ ﻥ ﹶﹺ‬‫ﹸ‬ THE QURÕN

English Meanings

English Revised and Edited by

êaúeeú International

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means – electronic, mechanical, photocopying, recording or otherwise – without written permission from the publisher.

© ABUL-QASIM PUBLISHING HOUSE, 1997 AL-MUNTADA AL-ISLAMI, 2004

King Fahd National Library Cataloging-in-Publication Data
Translation of the Meaning of the Qur’an Translated by Saheeh International – Jeddah 712 pp., 10 x 12 cm. 1 – Quran – Translation 221.4 dc Legal Deposit no. 2737/17 ISBN: 9960-792-63-3 2737/17

Al-Muntada Al-Islami London + (44) (0) 20-7736-9060 fax: + (44) (0) 20-7736-4255 USA + (608) 277-1855 fax: + (608) 277-0323 Saudi Arabia + (966) (1) 464-1222 fax: + (966) (1) 464-1446 Quran@almontada.org

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êAîEEî INTERNATIONAL
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TABLE OF CONTENTS
Introduction ......................................................................................... i Foreword............................................................................................. v History of QurÕŒn Compilation....................................................... viii Merits of Particular S´rahs and Verses............................................. x 1 S´rah al-FŒtiúah ........................................................................... 1 2 S´rah al-Baqarah .......................................................................... 2 3 S´rah li ÔImrŒn .......................................................................... 45 4 S´rah an-NisŒÕ ............................................................................. 69 5 S´rah al-MŒÕidah......................................................................... 95 6 S´rah al-AnÔŒm.......................................................................... 114 7 S´rah al-AÔrŒf ............................................................................ 136 8 S´rah al-AnfŒl............................................................................ 160 9 S´rah at-Tawbah ....................................................................... 170 10 S´rah Y´nus ............................................................................. 188 11 S´rah H´d ................................................................................ 201 12 S´rah Y´suf .............................................................................. 215 13 S´rah ar-RaÔd........................................................................... 228 14 S´rah IbrŒheem ....................................................................... 235 15 S´rah al-îijr............................................................................ 242 16 S´rah an-Naúl.......................................................................... 249 17 S´rah al-IsrŒÕ ........................................................................... 263 18 S´rah al-Kahf........................................................................... 276 19 S´rah Maryam ......................................................................... 288 20 S´rah $Œ HŒ............................................................................. 296 21 S´rah al-AnbiyŒÕ ...................................................................... 307 22 S´rah al-îajj ........................................................................... 317 23 S´rah al-MuÕmin´n.................................................................. 327 24 S´rah an-N´r ........................................................................... 336 25 S´rah al-FurqŒn ...................................................................... 346 26 S´rah ash-ShuÔarŒÕ .................................................................. 354 27 S´rah an-Naml......................................................................... 366

28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

S´rah al-Qa§a§ .........................................................................375 S´rah al-ÔAnkab´t.....................................................................386 S´rah ar-R´m ...........................................................................393 S´rah LuqmŒn...........................................................................400 S´rah as-Sajdah........................................................................404 S´rah al-AúzŒb .........................................................................407 S´rah SabaÕ...............................................................................418 S´rah FŒ‹ir................................................................................425 S´rah YŒ Seen...........................................................................431 S´rah a§-êŒffŒt .........................................................................438 S´rah êŒd..................................................................................448 S´rah az-Zumar........................................................................455 S´rah GhŒfir .............................................................................464 S´rah Fu§§ilat...........................................................................473 S´rah ash-Sh´rŒ .......................................................................480 S´rah az-Zukhruf......................................................................487 S´rah ad-DukhŒn .....................................................................495 S´rah al-JŒthiyah .....................................................................499 S´rah al-AúqŒf..........................................................................503 S´rah Muúammad ....................................................................508 S´rah al-Fatú............................................................................513 S´rah al-îujurŒt ......................................................................518 S´rah QŒf..................................................................................521 S´rah adh-DhŒriyŒt..................................................................525 S´rah a‹-$´r..............................................................................529 S´rah an-Najm..........................................................................533 S´rah al-Qamar........................................................................537 S´rah ar-RaúmŒn .....................................................................541 S´rah al-WŒqiÔah......................................................................545 S´rah al-îadeed.......................................................................550 S´rah al-MujŒdilah ..................................................................555 S´rah al-îashr .........................................................................559 S´rah al-Mumtaúinah ..............................................................563

61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93

S´rah a§-êaff............................................................................ 566 S´rah al-JumuÔah..................................................................... 568 S´rah al-MunŒfiq´n................................................................. 570 S´rah at-TaghŒbun.................................................................. 572 S´rah a‹-$alŒq ......................................................................... 574 S´rah at-Taúreem.................................................................... 577 S´rah al-Mulk .......................................................................... 579 S´rah al-Qalam ....................................................................... 582 S´rah al-îŒqqah ..................................................................... 586 S´rah al-MaÔŒrij ...................................................................... 589 S´rah N´ú ................................................................................ 592 S´rah al-Jinn............................................................................ 594 S´rah al-Muzzammil................................................................ 597 S´rah al-Muddaththir.............................................................. 599 S´rah al-QiyŒmah.................................................................... 602 S´rah al-InsŒn.......................................................................... 605 S´rah al-MursalŒt.................................................................... 608 S´rah an-NabaÕ........................................................................ 611 S´rah an-NŒziÔŒt ...................................................................... 614 S´rah ÔAbasa ............................................................................ 617 S´rah at-Takweer .................................................................... 620 S´rah al-Infi‹Œr ........................................................................ 622 S´rah al-Mu‹affifeen................................................................ 623 S´rah al-InshiqŒq .................................................................... 625 S´rah al-Bur´j ......................................................................... 627 S´rah a‹-$Œriq.......................................................................... 629 S´rah al-AÔlŒ ............................................................................ 630 S´rah al-GhŒshiyah................................................................. 631 S´rah al-Fajr ........................................................................... 633 S´rah al-Balad ......................................................................... 635 S´rah ash-Shams ..................................................................... 637 S´rah al-Layl ........................................................................... 638 S´rah adh-DhuúŒ .................................................................... 639

94 S´rah ash-Sharú .......................................................................640 95 S´rah at-Teen ...........................................................................641 96 S´rah al-ÔAlaq...........................................................................642 97 S´rah al-Qadr...........................................................................643 98 S´rah al-Bayyinah....................................................................644 99 S´rah az-Zalzalah.....................................................................645 100 S´rah al-ÔAadiyŒt ...................................................................646 101 S´rah al-QŒriÔah ....................................................................647 102 S´rah at-TakŒthur..................................................................648 103 S´rah al-ÔA§r...........................................................................649 104 S´rah al-Humazah .................................................................650 105 S´rah al-F¥l ............................................................................651 106 S´rah Quraysh........................................................................652 107 S´rah al-MŒÔ´n.......................................................................653 108 S´rah al-Kawthar...................................................................654 109 S´rah al-KŒfir´n ....................................................................655 110 S´rah an-Na§r ........................................................................656 111 S´rah al-Masad......................................................................657 112 S´rah al-IkhlŒ§ .......................................................................658 113 S´rah al-Falaq .......................................................................659 114 S´rah an-NŒs..........................................................................660 Subject Index...................................................................................661

THIRTY SECTIONS OF THE QURÕN
JuzÕ 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 S´rah al-FŒtiúah, 1:1 – S´rah al-Baqarah, 2:141 S´rah al-Baqarah, 2:142 – S´rah al-Baqarah, 2:252 S´rah al-Baqarah, 2:253 – S´rah li ÔImrŒn, 3:92 S´rah li ÔImrŒn, 3:93 – S´rah an-NisŒÕ, 4:23 S´rah an-NisŒÕ, 4:24 – S´rah an-NisŒÕ, 4:147 S´rah an-NisŒÕ, 4:148 – S´rah al-MŒÕidah, 5:81 S´rah al-MŒÕidah, 5:82 – S´rah al-AnÔŒm, 6:110 S´rah al-AnÔŒm, 6:111 – S´rah al-AÔrŒf, 7:87 S´rah al-AÔrŒf, 7:88 – S´rah al-AnfŒl, 8:40 S´rah al-AnfŒl, 8:41 – S´rah at-Tawbah, 9:92 S´rah at-Tawbah, 9:93 – S´rah H´d, 11:5 S´rah H´d, 11:6 – S´rah Y´suf, 12:52 S´rah Y´suf, 12:53 – S´rah IbrŒheem, 14:52 S´rah al-îijr, 15:1 – S´rah an-Naúl, 16:128 S´rah al-IsrŒÕ, 17:1 – S´rah al-Kahf, 18:74 S´rah al-Kahf, 18:75 – S´rah $Œ HŒ, 20:135 S´rah al-AnbiyŒÕ, 21:1 – S´rah al-îajj, 22:78 S´rah al-MuÕmin´n, 23:1 – S´rah al-FurqŒn, 25:20 S´rah al-FurqŒn, 25:21 – S´rah an-Naml, 27:55 S´rah an-Naml, 27:56 – S´rah al-ÔAnkab´t, 29:45 S´rah al-ÔAnkab´t, 29:46 – S´rah al-AúzŒb, 33:30 S´rah al-AúzŒb, 33:31 – S´rah YŒ Seen, 36:27 S´rah YŒ Seen, 36:28 – S´rah az-Zumar, 39:31 S´rah az-Zumar, 39:32 – S´rah Fu§§ilat, 41:46 S´rah Fu§§ilat, 41:47 – S´rah al-JŒthiyah, 45:37 S´rah al-AúqŒf, 46:1 – S´rah adh-DhŒriyŒt, 51:30 S´rah adh-DhŒriyŒt, 51:31 – S´rah al-îadeed, 57:29 S´rah al-MujŒdilah, 58:1 – S´rah at-Taúreem, 66:12 S´rah al-Mulk, 67:1 – S´rah al-MursalŒt, 77:50 S´rah an-NabaÕ, 78:1 – S´rah an-NŒs, 114:6 Pages 1-19 20-37 37-55 56-73 73-90 90-107 107-127 128-145 145-164 164-182 182-201 201-220 220-241 242-262 263-284 284-306 307-326 327-347 348-370 371-390 390-410 411-432 432-458 458-478 478-502 503-526 526-554 555-578 579-610 611-660

Arabic Letter or Mark

Name alif baa taa thaa jeem úaa khaa daal dhaal raa zaay seen sheen §aad dhaad ‹aa thaa Ôayn ghayn

Symbol Used in English Text aa or Œ b t th j ú kh d dh r z s sh § dh ‹ th Ô gh

‫( ﻯ ﺍ‬vowel) ‫ﺏ‬ ‫ﺓ ﺕ‬ ‫ﺙ‬ ‫ﺝ‬ ‫ﺡ‬ ‫ﺥ‬ ‫ﺩ‬ ‫ﺫ‬ ‫ﺭ‬ ‫ﺯ‬ ‫ﺱ‬ ‫ﺵ‬ ‫ﺹ‬ ‫ﺽ‬ ‫ﻁ‬ ‫ﻅ‬ ‫ﻉ‬ ‫ﻍ‬

Arabic Letter or Mark

Name faa qaaf kaaf laam meem noon haa waaw waaw yaa yaa hamzah

Symbol Used in English Text f q k l m n h w ´ y ee or ¥ Õ

‫ﻑ‬ ‫ﻕ‬ ‫ﻙ‬ ‫ﻝ‬ ‫ﻡ‬ ‫ﻥ‬ ‫ﻩ‬ ‫ﻭ‬ ‫( ﻭ‬as vowel) ‫ﻱ‬ ‫( ﻱ‬as vowel) ‫ﺀ‬

َِ ُ ّ ْ

fatúah kasrah dhammah shaddah sukoon

a i u doubled letter absence of vowel

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
INTRODUCTION
All praise is due to AllŒh; and blessings and peace be upon His messenger and servant, Muúammad, and upon his family and companions and whoever follows his guidance until the Day of Resurrection. There is clearly a need for a presentation of the meanings of the Holy QurÕŒn in English which is precise enough to be useful as a reference for Muslims and students of Arabic yet also suitable for daÔwah purposes to non-Muslims. The Arabic QurÕŒn has always spoken for itself – to those who discover it for the first time as well as to those who study it in depth. The general meanings in a translation should thus be correct, as far as human ability permits, and clear, in a readable and uncomplicated expression. Al-MuntadŒ al-IslŒmi has selected this edition by êaúeeú International (first published by Abul-Qasim Publishing House, Jeddah, Saudi Arabia) as the one most suitable for distribution. Widely acknowledged for improvement over previous translations, its language closely adheres to that of the original text while remaining lucid and intelligible. Without going into excessive detail, a word is due about the methodology of this abbreviated edition. Three main objectives served as guidelines for the work: 1. To present correct meanings, as far as possible, in accordance with the Ôaqeedah of Ahl as-Sunnah wal-JamŒÔah 2. To simplify and clarify the language for the benefit of all readers 3. To let the QurÕŒn speak for itself, adding footnotes only where deemed necessary for explanation of points not readily understood or when more than one meaning is acceptable Each verse was reviewed in Arabic with reference to several works of tafseer and grammar. Where differences arose, explanations were generally taken from an authentic úad¥th or, in the absence of
i

such, those by the most knowledgable of the §aúŒbah and tŒbiÔ´n as quoted by Ibn Katheer.1 English word order was chosen to conform more closely with that of the Arabic text. This facilitates comparison for the student, and the reader is brought somewhat closer to the feel of the original expression. Transliterated Arabic terms have been avoided wherever an English definition could serve, keeping exceptions to a minimum. Necessary clarifications or additions are given in footnotes. Care has also been taken to avoid the definitions of modern Arabic dictionaries, which are often variant with the language of the QurÕŒn and reflect the degree of change which has crept into the understanding of certain concepts with the passing of time. Instead, classical definitions were applied. In compliance with standard regulations, words not derived from the Arabic text but added for the purpose of clarification or the completion of English meaning have been enclosed in brackets. The exception is in regard to the frequently occurring expressions of "association of another with AllŒh" (shirk) and "fearing AllŒh" (taqwŒ), where the divine name, although not always included in the Arabic text, is understood to be an integral part of that concept. Throughout this work there is an endeavor to be consistent in the translation of oft-repeated words and phrases from the text. There are, however, specific instances where some adjustment is required for accuracy, necessitating exceptions to the rule.
1The §aúŒbah (companions) were those most familiar with the time, place and circumstances of each revelation due to their close contact with the Prophet () and their eagerness to understand its every aspect. At the same time, acute awareness of their accountability before AllŒh prevented them from answering any questions or making assertions about that of which they were not completely certain. The tŒbiÔ´n (followers) were students of the §aúŒbah who mentioned the sources for whatever commentaries they offered. Of their statements only those based upon knowledge taken from the §aúŒbah and upon the literal and logical meanings understood in the Arabic language have been accepted. Explanations from other sources, such as Jewish and Christian narratives, are disregarded as unreliable.
ii

It is to be noted that Arabic is a richer language than most. One well versed therein automatically perceives the multiple shades of meaning contained in particular words and phrases. Both early and later scholars emphasized some aspects more than others in their commentaries according to their own understanding, especially in the absence of a relevant and authentic prophetic úad¥th. Any translation, which can reflect but one emphasis, must necessarily appear as a severe limitation. Although additions in brackets and explanatory footnotes are a partial remedy, it remains to be said that nothing can take the place of an in-depth study through the Arabic medium itself. Arabic i s richer not only in vocabulary but also in grammatical possibilities. Again, English is hardly comparable in this respect. While precise and logical, Arabic grammar is free of many limitations found in that of other languages, allowing for much wider expression. For this reason, undoubtedly, it was the most suitable of human tongues for conveyance of the Creator's message to mankind. Due to the flexibility of Arabic tenses, the QurÕŒn is unique in its graphic portrayal of occurrences in the Hereafter. Through use of the past tense the feeling is given that one is already there, having experienced what is described. Much of this is lost in English, where such descriptions are confined to "will" of the future. Those unfamiliar with QurÕŒnic style might question the shifting of pronouns in many verses, which is again, alien to English. This cannot be eliminated in translation, however, without loss to intended meanings. Far from showing inconsistency, such variations are not only correct in the original language but are the source of its beauty and precision, which unfortunately cannot be captured in another tongue. It must be remembered that the Arabic QurÕŒn, being the words of AllŒh, the Exalted, far surpasses any human endeavor in linguistic excellence and is indeed the standard of perfection for all Arabic expression. As for the names and attributes of AllŒh, their translation is surely an impossibility, for even in Arabic they cannot represent
iii

more than an approximation limited by human understanding. To any description given by AllŒh of Himself in human terminology, the mind is required to apply the concept of absoluteness and perfection befitting Him. Ibn Taymiyyah stated consisely that true belief in AllŒh (i.e., the correct IslŒmic Ôaqeedah of Ahl as-Sunnah) includes belief in whatever is described in His Book (the QurÕŒn) or through His Prophet (Muúammad ) – belief that is free from distortion,2 suspension,3 qualification4 or comparison.5 The same can be said for those aspects of the unseen, such as Paradise and Hellfire, which are beyond the limits of human language and human imagination. In this edition particular attention has been given to the names "ar-RaúmŒn ar-Raúeem" (explained in a footnote to S´rah al-FŒtiúah, verse 1). Since both express certain aspects of divine mercy, "the Most Merciful" was used for ar-RaúmŒn and simply "the Merciful" for ar-Raúeem. However, when they occur together, as in S´rah al-FŒtiúah, the adjectives "entirely" and "especially" have been used to indicate the complementary relationship between the two. To those who use this volume, it should be emphasized that whenever in doubt, one should refer to dictionaries of the classical language and to reliable Arabic tafseer. Despite the many technicalities involved in a work of this sort that can predispose it to possible imperfections, al-MuntadŒ is optimistic that the present effort will contribute to a better understanding of the QurÕŒn for English-speaking people in every part of the world. Ultimately, all success is from AllŒh, and all praise is due to Him.
2Taúreef: Applying an allegorical meaning which will inevitably be incorrect since it is not based upon knowledge. 3TaÔ‹eel: Desertion of the concept altogether or denial that AllŒh would have such an attribute or quality. 4Takyeef: Attempting to explain how a certain attribute or quality could be, while such knowledge lies only with AllŒh. 5Tamtheel: Supposing that divine attributes resemble those of creation, while AllŒh has said, "There is nothing like unto Him." (42:11)
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FOREWORD
Scholars have defined the QurÕŒn as "the words of AllŒh6 revealed to Muúammad (), the recitation of which is a form of worship."7 This definition can be applied to no other book or speech. Reading and recitation of the QurÕŒn is an important form of worship for which a Muslim can expect reward and benefit in the Hereafter. There was a definite purpose behind the strong encouragement given by the Prophet () in several authentic úad¥ths for recitation of the QurÕŒn.8 That purpose is clearly stated in the QurÕŒn itself:

﴾‫ﺎﺏ‬‫ ﹸﻭﹸﻮﺍ ﺍﻷَﻟﺒ‬‫ﺬﻛﺮ‬‫ﺘ‬‫ﻴ‬‫ ﻭﻟ‬‫ﺗﻪ‬‫ﺎ‬‫ﻭﺍ ﺁﻳ‬ ‫ﺑ‬  ‫ﻴ‬‫ ﻟ‬ ‫ﺎﺭ‬‫ﺒ‬ ‫ ﹺﺇﻟﹶﻴﻚ‬ ‫ﺎ‬‫ﻟﻨ‬‫ ﺃﹶﻧﺰ‬ ‫ﺎ‬‫ﺘ‬‫﴿ﻛ‬ ‫ﹺ‬ ‫ ﹶﱠ ﺃ ﻟ‬ ‫ﻙ ﺪ ﺮ‬ ‫ﻣ‬ ‫ﺏ ﻩ‬
"A blessed Book which We have revealed to you, [O Muúammad], that they might reflect upon its verses and that those of understanding would be reminded." 9

﴾‫ﺎ‬‫ﻠﹶﻰ ﹸﹸﻮﺏﹴ ﺃﹶﻗﻔﹶﺎﹸﻬ‬‫ﻭﻥ ﺍﻟ ﹸﺮﺁﻥﹶ ﺃﹶﻡ ﻋ‬ ‫ﺑ‬ ‫ﺪ‬‫ﺘ‬‫﴿ﺃﹶﻓﹶﻼﹶ ﻳ‬ ‫ﻟ‬ ‫ﻗﻠ‬ ‫ﺮ ﹶ ﻘ‬
"Then do they not reflect upon the QurÕŒn, or are there locks upon [their] hearts?" 10

‫ﻼﻓﹰﺎ‬‫ﻴﻪ ﺍﺧﺘ‬‫ﻭﺍ ﻓ‬ ‫ﺟ‬‫ ﻏﲑ ﺍﷲ ﻟﹶﻮ‬‫ﻨﺪ‬‫ﻦ ﻋ‬‫ﻭﻥ ﺍﻟﻘﹸﺮﺁﻥ ﻭﻟﹶﻮﻛﹶﺎﻥ ﻣ‬ ‫ﺑ‬ ‫ﺘﺪ‬‫ﻳ‬ ‫﴿ﺃﹶﻓﹶﻼﹶ‬  ‫ﹶﹺ ِ ﺪ‬ ‫ ﹶ‬ ‫ﹶ‬ ‫ ﺮ ﹶ‬ ﴾‫ﺍ‬‫ﺜﲑ‬‫ﻛﹶ‬
"Then do they not reflect upon the QurÕŒn? If it had been from [any] other than AllŒh, they would have found within it much contradiction." 11
6"AllŒh" is the proper name of God and is not used to denote any other being. Therefore, this name is retained in translation to other languages. 7Al-Qa‹‹Œn, MannŒÔ, MabŒúith f¥ ÔUl´m il-QurÕŒn, p. 21. 8The recitation whose merits are mentioned in the úad¥ths is that of the actual words of AllŒh in their original Arabic form. Nevertheless, any effort toward understanding the QurÕŒn's meanings in order to increase faith, obtain guidance and live by its ordinances is in itself a deed of great merit. 9S´rah êŒd, 38:29. 10S´rah Muúammad, 47:24. 11S´rah an-NisŒÕ, 4:82.
v

Shaykh al-IslŒm Aúmad bin Taymiyyah pointed out in his FatŒwŒ that even the ordinary words of men are spoken or written for the purpose of being understood by the listener or reader and that the QurÕŒn is surely more worthy of being understood than the words of men. Many scholars have stated that it is the responsibility of all Muslims to learn the Arabic language in order to understand the QurÕŒn. Ibn Katheer, author of the well-known Arabic tafseer, maintained that it is also the duty of Muslim scholars to make its meanings known to the people. No person can afford to be ignorant of the QurÕŒn, for it is the constitution revealed by AllŒh to regulate and govern human life. It speaks with the perfect knowledge of the Creator about His creation. It exposes the truth and invites man to the way of truth. It contains important information about human destiny and that of the individual. It educates and raises men to the highest moral, intellectual and social level when they strive to comprehend it and apply its teachings to life. Moreover, it is the actual words of AllŒh – not created, but revealed by Him through the angel Gabriel to a human messenger, Muúammad bin ÔAbdullŒh (), for the benefit of humanity. It is an eternal miracle given to the final prophet, Muúammad (), as proof of his prophethood and a challenge to all succeeding generations. It is of unique and inimitable quality. Revealed fourteen centuries ago, it remains today completely intact and unaltered in its original Arabic form. What does one discover when he understands the meanings of the QurÕŒn? The answers to this question can be classified in four main categories: 1. That he can know his Creator as He has described Himself 2. That he can know the purpose of life on this earth and what is expected of every person during this life 3. That he becomes aware of the consequences of his attitudes and his behavior 4. How he should relate to all things – to AllŒh by worship and obedience, to his fellow man by justice to all or by
vi

iúsŒn (a higher degree),12 and to the universe in general by putting those things under his control to good use This divine message was revealed to confirm and renew the relationship between man and his Creator and to reinstate the sincere and correct worship of the one true God, AllŒh (subúŒnahu wa taÔŒlŒ), who says:

﴾‫ﻭﻥ‬  ‫ﺮ‬‫ﻢ ﻳ‬ ‫ﱠ‬‫ﻮﺍ ﺑﹺﻲ ﹶﻟﻌ‬‫ﺆﻣ‬‫ﻟ‬‫ﻲ ﻭ‬‫ﻮﺍ ﻟ‬‫ﺠﹺﻴ‬‫ﺴﺘ‬‫﴿ﻓﹶﻠﻴ‬ ‫ﻠﻬ ﺷﺪ ﹶ‬ ‫ﻴ ﻨ‬ ‫ﺒ‬
"Then let them respond to Me and believe in Me that they may be [rightly] guided." 13

12IúsŒn has been defined by the Prophet () as "worshipping AllŒh as if you see Him" or generally, doing more than one's duty and expecting less than one's right. 13S´rah al-Baqarah, 2:186.
vii

HISTORY OF QURÕN COMPILATION
1. In addition to its memorization in entirety by many of the §aúŒbah (the Prophet's companions), written recording of the QurÕŒn began during the Prophet's lifetime. As it was recited by him, his scribes wrote down the revelation on pieces of leather, bone and palm leaves, and its verses were ordered and arranged as AllŒh revealed. Initially, the QurÕŒn was not compiled in one volume, although some of the §aúŒbah had made personal copies for themselves after memorizing it from the Prophet (). 2. Collecting and compiling the QurÕŒn followed soon after the Prophet's death, during the caliphate of Ab´ Bakr a§-êiddeeq. Upon the advice of ÔUmar bin al-Kha‹‹Œb, Ab´ Bakr charged Zayd bin ThŒbit to bring all of the QurÕŒn together on written sheets (§uúuf). These were checked for accuracy against what had been memorized by a great number of the §aúŒbah. After the death of Ab´ Bakr and then ÔUmar, the collection remained with ÔUmar's daughter, îaf§ah, who was also the Prophet's wife. 3. The standardization of one authentic volume (mu§úaf) took place during the caliphate of ÔUthmŒn bin ÔAffŒn. The copy kept by îaf§ah was obtained and, upon the order of ÔUthmŒn, it was transcribed with great care by four of the most knowledgeable scribes: Zayd bin ThŒbit, ÔAbdullŒh bin az-Zubayr, SaÔeed bin al-ÔAa§ and ÔAbdur-RaúmŒn bin al-îŒrith bin HishŒm. Copies were sent to each of the various Islamic territories to replace all other collections in circulation. ÔUthmŒn kept a copy in Mad¥nah, and the original §uúuf were returned to îaf§ah. There is consensus by the §aúŒbah that what is contained in this standard copy is the true revelation received by Muúammad () from AllŒh, the Exalted. 4. The mu§úaf of ÔUthmŒn had no dots or vowel marks, as they were unnecessary for those who knew the pure Arabic tongue. With the spread of IslŒm among other peoples, there arose a need to guard against incorrect reading and misinterpretation of the QurÕŒn. At first, scholars were reluctant about these additions, but it was finally agreed that they did not affect the text itself and
viii

were merely aids to proper pronunciation and understanding. They were introduced in three stages:  Short vowel sounds were first represented by dots positioned above, below and to the left of the letter. This system was introduced during the caliphate of MuÔŒwiyah bin Ab¥ SufyŒn by Abul-Aswad ad-DuÕl¥ after he had heard serious errors in recitation of the QurÕŒn.  Similarly written letters were differentiated by another system of dots above and below them during the caliphate of ÔAbdulMalik bin MarwŒn. At the caliph's order, his governor, al-îajjŒj, appointed two scholars, Na§r bin Ô§im and îayy bin YaÔm´r, to implement this improvement.  The presently used system of short vowel symbols was devised by al-Khaleel bin Aúmad al-FarŒheed¥ during the Abbasine period.

ix

MERITS OF PARTICULAR SçRAHS AND VERSES
1. Ab´ SaÔeed RŒfiÔ bin al-MuÔallŒ said: "AllŒh's Messenger () said, 'Shall I not teach you the most superior s´rah in the QurÕŒn before you leave the mosque?' He took me by the hand. When we were about to leave, I said, 'O Messenger of AllŒh, you said you would teach me the most superior s´rah in the QurÕŒn.' The Prophet () said, '"Praise to AllŒh, Lord of the worlds" [i.e., S´rah al-FŒtiúah]; it is the seven repeatedly recited verses and the magnificent QurÕŒn which was given to me.' " (Narrated by al-BukhŒr¥.) 2. Ibn ÔAbbŒs narrated: "While Gabriel was sitting with the Prophet (), he heard a creaking sound above him, and raising his head he said, 'This is a gate opened in Heaven today which has never been opened before.' Then when an angel descended through it, he said, 'This is an angel that came down to earth who has never come down before.' He gave a salutation and said, 'Rejoice in two lights brought to you which have not been brought to any prophet before you: FŒtiúat al-KitŒb and the last verses of S´rah al-Baqarah. You will not recite a letter of them without being given the blessing it contains.' " (Narrated by Muslim.) 3. Ab´ Hurayrah narrated that the Prophet () said: "Do not make your houses into graveyards. The devil flees from the house in which S´rah al-Baqarah is recited." (Narrated by Muslim.) 4. Ubayy bin KaÔb narrated: "AllŒh's Messenger () said, 'AbulMundhir, do you know which verse of AllŒh's Book you have is greatest?' I replied, 'AllŒh – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence.' [2:255] Thereupon he struck me on the breast and said, 'May knowledge be pleasant for you, Abul-Mundhir.' " (Narrated by Muslim.) 5. Ab´ MasÔ´d al-Badr¥ narrated that the Prophet () said: "If anyone recites the last two verses of S´rah al-Baqarah at night, it will be sufficient for him." (Narrated by al-BukhŒr¥ and Muslim.)
x

6. Ab´ UmŒmah al-BŒhil¥ narrated that he heard AllŒh's Messenger () say: "Recite the QurÕŒn, for on the Day of Resurrection it will come as an intercessor for those who recite it. Recite the two bright ones, al-Baqarah and li ÔImrŒn, for on the Day of Resurrection they will come as two clouds or two shades or two flocks of birds in ranks pleading for those who recite them. Recite S´rah al-Baqarah, for reading it produces blessing, and abandoning it produces regret. And magicians are unable to recite it." (Narrated by Muslim.) 7. Ab´ DardŒÕ narrated that the Prophet () said: "If anyone learns by heart the first ten verses of S´rah al-Kahf, he will be protected from the DajjŒl." In another version, he said: "...at the end of S´rah al-Kahf." (Narrated by Muslim.) 8. Ab´ SaÔeed narrated that the Prophet () said: "If anyone recites S´rah al-Kahf on Friday, light will shine brightly for him until the next Friday." (Narrated by al-îŒkim and al-Bayúaq¥ – an authentic úad¥th.) 9. Ibn MasÔ´d narrated that the Prophet () said: "S´rah TabŒrak prevents [whoever reads it] from the punishment of the grave." (Narrated by al-îŒkim and Ab´ NaÔeem – an authentic úad¥th.) 10. Ibn ÔUmar narrated that the Prophet () said: "Whoever would like to see the Day of Resurrection as if with his own eyes may recite S´rahs at-Takweer, al-Infi‹Œr and al-InshiqŒq." (Narrated by Aúmad, at-Tirmidh¥ and al-îŒkim – a good úad¥th.) 11. Ab´ SaÔeed al-Khudr¥ narrated that the Prophet () said regarding, "Say He is AllŒh, [who is] One" (i.e., S´rah al-IkhlŒ§): "By Him in whose hand my life is, this s´rah is equal to one third of the QurÕŒn." And in another úad¥th: "The Prophet () said to his companions, 'Is it difficult for any of you to recite one third of the QurÕŒn in one night?' This was difficult for them, so they said, 'Who among us has the ability to do so, O Messenger of AllŒh?' AllŒh's Messenger () replied, '"Say, He is AllŒh, the One; AllŒh, the Eternal, Absolute" [i.e., S´rah al-IkhlŒ§] is equal to one third of the QurÕŒn.' " (Narrated by al-BukhŒr¥.)
xi

12. MuÔŒdh bin Anas narrated that the Prophet () said: "If someone recites, 'Say, He is AllŒh, the One' ten times, AllŒh will build for him a palace in Paradise." (Narrated by Aúmad.) 13. ÔUqbah bin Ômir narrated that AllŒh's Messenger () said: "What wonderful verses have been sent down tonight. The like of them has never been seen! They are: 'Say, I seek refuge in the Lord of the dawn,' and 'Say, I seek refuge in the Lord of men.'" (i.e., S´rahs al-Falaq and an-NŒs) (Narrated by Muslim.) 14. ÔÕishah narrated: "When the Prophet () went to bed every night, he used to cup his hands together and blow over them after reciting S´rah al-IkhlŒ§, S´rah al-Falaq and S´rah an-NŒs and then rub his hands over whatever parts of his body he was able to, starting with his head, face and front of his body. He used to do that three times." (Narrated by al-BukhŒr¥ and Muslim.) 15. ÔAbdullŒh bin Y´suf said that MŒlik reported from Ibn ShihŒb from ÔUrwah that ÔÕishah narrated: "Whenever AllŒh's Messenger () became sick, he would recite the muÔawwidhŒt [i.e., S´rahs al-Falaq and an-NŒs] and then blow over his body. But when he became seriously ill, I used to recite them and rub his hands over his body hoping for their blessings." (Narrated by al-BukhŒr¥.)

xii

S´rah 1 – al-FŒtiúah

JuzÕ 1

S´rah al-FŒtiúah1
1. In the name of AllŒh,2 the Entirely Merciful, the Especially Merciful.3 2. [All] praise is [due] to AllŒh, Lord4 of the worlds – 3. The Entirely Merciful, the Especially Merciful, 4. Sovereign of the Day of Recompense.5 5. It is You we worship and You we ask for help. 6. Guide us to the straight path – 7. The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.
1Al-FŒtiúah: The Opening (of the QurÕŒn). Note: S´rah titles are not an integral part of the QurÕŒn. A distinguishing word in a particular s´rah or a word defining its subject matter often became a common means of identification among the Prophet's companions and later scholars. Although some names, such as al-FŒtiúah, were used by the Prophet () in reference to a particular s´rah, they were not specifically designated by him as titles. 2AllŒh is a proper name belonging only to the one Almighty God, Creator and Sustainer of the heavens and the earth and all that is within them, the Eternal and Absolute, to whom alone all worship is due. 3Ar-RaúmŒn and ar-Raúeem are two names of AllŒh derived from the word "raúmah" (mercy). In Arabic grammar both are intensive forms of "merciful" (i.e., extremely merciful). A complimentary and comprehensive meaning is intended by using both together. RaúmŒn is used only to describe AllŒh, while raúeem might be used to describe a person as well. The Prophet () was described in the QurÕŒn as raúeem. RaúmŒn is above the human level (i.e., intensely merciful). Since one usually understands intensity to be something of short duration, AllŒh describes Himself also as raúeem (i.e., continually merciful). RaúmŒn also carries a wider meaning – merciful to all creation. Justice is a part of this mercy. Raúeem includes the concept of speciality – especially and specifically merciful to the believers. Forgiveness is a part of this mercy. (See al-Qur‹ub¥'s al-JŒmiÔu li AúkŒmil-QurÕŒn, pp. 103-107.) 4When referring to AllŒh (subúŒnahu wa taÔŒlŒ), the Arabic term "rabb" (translated as "Lord") includes all of the following meanings: "owner, master, ruler, controller, sustainer, provider, guardian and caretaker." 5i.e., repayment and compensation for whatever was earned of good or evil during life on this earth.
1

S´rah 2 – al-Baqarah

JuzÕ 1

S´rah al-Baqarah6
BismillŒhir-RaúmŒnir-Raúeem 1. Alif, LŒm, Meem.7 2. This is the Book about which there is no doubt, a guidance for those conscious of AllŒh8 – 3. Who believe in the unseen, establish prayer,9 and spend out of what We10 have provided for them, 4. And who believe in what has been revealed to you, [O Muúammad], and what was revealed before you, and of the Hereafter they are certain [in faith]. 5. Those are upon [right] guidance from their Lord, and it is those who are the successful. 6. Indeed, those who disbelieve11 – it is all the same for them whether you warn them or do not warn them – they will not believe. 7. AllŒh has set a seal upon their hearts and upon their hearing, and over their vision is a veil.12 And for them is a great punishment.
6Al-Baqarah: The Cow. The name is taken from the story in verses 67-73. 7These are among the fourteen opening letters which occur in various combinations at the beginning of twenty-nine s´rahs in the QurÕŒn. Although there has been much speculation as to their meaning, it was not, in fact, revealed by AllŒh to anyone and is known only to Him. 8Literally, "those who have taqwŒ," i.e., who have piety, righteousness, fear and love of AllŒh, and who take great care to avoid His displeasure. 9At its proper times and according to its specified conditions. 10It is to be noted that the reference of AllŒh (subúŒnahu wa taÔŒlŒ) to Himself as "We" in many QurÕŒnic verses is necessarily understood in the Arabic language to denote grandeur and power, as opposed to the more intimate singular form "I" used in specific instances. 11Literally, "cover" or "conceal" (faith or truth). 12A covering preventing them from discerning guidance. This condition is a direct result of their arrogance and persistence in sin.
2

S´rah 2 – al-Baqarah

JuzÕ 1

8. And of the people are some who say, "We believe in AllŒh and the Last Day," but they are not believers. 9. They [think to] deceive AllŒh and those who believe, but they deceive not except themselves and perceive [it] not. 10. In their hearts is disease, so AllŒh has increased their disease;13 and for them is a painful punishment because they [habitually] used to lie. 11. And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers." 12. Unquestionably, it is they who are the corrupters, but they perceive [it] not. 13. And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Unquestionably, it is they who are the foolish, but they know [it] not. 14. And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers." 15. [But] AllŒh mocks them and prolongs them in their transgression [while] they wander blindly. 16. Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided. 17. Their example is that of one who kindled a fire, but when it illuminated what was around him, AllŒh took away their light and left them in darkness [so] they could not see. 18. Deaf, dumb and blind – so they will not return [to the right path]. 19. Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in
13The "disease" mentioned here includes doubt, hypocrisy, arrogance and disbelief.
3

S´rah 2 – al-Baqarah

JuzÕ 1

their ears against the thunderclaps in dread of death. But AllŒh is encompassing14 of the disbelievers. 20. The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if AllŒh had willed, He could have taken away their hearing and their sight. Indeed, AllŒh is over all things competent. 21. O mankind, worship your Lord, who created you and those before you, that you may become righteous – 22. [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to AllŒh equals while you know [that there is nothing similar to Him]. 23. And if you are in doubt about what We have sent down [i.e., the QurÕŒn] upon Our Servant [i.e., Prophet Muúammad ()], then produce a s´rah the like thereof and call upon your witnesses [i.e., supporters] other than AllŒh, if you should be truthful. 24. But if you do not – and you will never be able to – then fear the Fire, whose fuel is men and stones, prepared for the disbelievers. 25. And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, "This is what we were provided
14AllŒh states in the QurÕŒn that He has certain attributes such as hearing, sight, hands, face, mercy, anger, coming, encompassing, being above the Throne, etc. Yet, He has disassociated Himself from the limitations of human attributes or human imagination. Correct IslŒmic belief requires faith in the existence of these attributes as AllŒh has described them without applying to them any allegorical meanings or attempting to explain how a certain quality could be (while this is known only to AllŒh) and without comparing them to creation or denying that He (subúŒnahu wa taÔŒlŒ) would have such a quality. His attributes are befitting to Him alone, and "There is nothing like unto Him." (42:11)
4

S´rah 2 – al-Baqarah

JuzÕ 1

with before." And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally. 26. Indeed, AllŒh is not timid to present an example – that of a mosquito or what is smaller15 than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, "What did AllŒh intend by this as an example?" He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient, 27. Who break the covenant of AllŒh after contracting it and sever that which AllŒh has ordered to be joined and cause corruption on earth. It is those who are the losers. 28. How can you disbelieve in AllŒh when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned. 29. It is He who created for you all of that which is on the earth. Then He directed Himself16 to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things. 30. And [mention, O Muúammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority."17 They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" He [AllŒh] said, "Indeed, I know that which you do not know." 31. And He taught Adam the names – all of them. Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful." 32. They said, "Exalted are You; we have no knowledge except
15Literally, "above it," i.e., greater in smallness. 16See footnote to 2:19. 17Khal¥fah: successor, or generations of man, one following another.
5

S´rah 2 – al-Baqarah

JuzÕ 1

what You have taught us. Indeed, it is You who is the Knowing, the Wise." 33. He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed." 34. And [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblees.18 He refused and was arrogant and became of the disbelievers. 35. And We said, "O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers." 36. But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time." 37. Then Adam received from his Lord [some] words,19 and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful. 38. We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance – there will be no fear concerning them, nor will they grieve. 39. And those who disbelieve and deny Our signs – those will be companions of the Fire; they will abide therein eternally." 40. O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.
18The proper name of Satan, who was not an angel but from the jinn, as stated in 18:50. Done in obedience to AllŒh, this prostration was one of respect, not worship. 19AllŒh taught Adam words of repentance that would be acceptable to Him.
6

S´rah 2 – al-Baqarah

JuzÕ 1

41. And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me. 42. And do not mix the truth with falsehood or conceal the truth while you know [it]. 43. And establish prayer and give zakŒh20 and bow with those who bow [in worship and obedience]. 44. Do you order righteousness of the people and forget21 yourselves while you recite the Scripture? Then will you not reason? 45. And seek help through patience and prayer; and indeed, it is difficult except for the humbly submissive [to AllŒh] 46. Who are certain that they will meet their Lord and that they will return to Him. 47. O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds [i.e., peoples]. 48. And fear a Day when no soul will suffice for another soul22 at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided. 49. And [recall] when We saved you [i.e., your forefathers] from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord. 50. And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on. 51. And [recall] when We made an appointment with Moses for forty nights. Then you took [for worship] the calf after him [i.e., his departure], while you were wrongdoers.
20An annual expenditure for the benefit of the IslŒmic community (see 9:60) required of those Muslims who have excess wealth. Prayer and zakŒh are among the pillars of IslŒm. 21Make exceptions of. 22i.e., fulfill what is due from it.
7

S´rah 2 – al-Baqarah

JuzÕ 1

52. Then We forgave you after that so perhaps you would be grateful. 53. And [recall] when We gave Moses the Scripture and criterion23 that perhaps you would be guided. 54. And [recall] when Moses said to his people, "O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves [i.e., the guilty among you]. That is best for [all of] you in the sight of your Creator." Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful. 55. And [recall] when you said, "O Moses, we will never believe you until we see AllŒh outright"; so the thunderbolt took you while you were looking on. 56. Then We revived you after your death that perhaps you would be grateful. 57. And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not – but they were [only] wronging themselves. 58. And [recall] when We said, "Enter this city [i.e., Jerusalem] and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly24 and say, 'Relieve us of our burdens [i.e., sins].' We will [then] forgive your sins for you, and We will increase the doers of good [in goodness and reward]." 59. But those who wronged changed [those words] to a statement other than that which had been said to them, so We sent down upon those who wronged a punishment [i.e., plague] from the sky because they were defiantly disobeying. 60. And [recall] when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, and every people [i.e., tribe] knew
23Differentiating between truth and falsehood. "The Scripture and criterion" refers to the Torah. 24In gratitude to AllŒh and admission of sin.
8

S´rah 2 – al-Baqarah

JuzÕ 1

its watering place. "Eat and drink from the provision of AllŒh, and do not commit abuse on the earth, spreading corruption." 61. And [recall] when you said, "O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions." [Moses] said, "Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked." And they were covered with humiliation and poverty and returned with anger from AllŒh [upon them]. That was because they [repeatedly] disbelieved in the signs of AllŒh and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing. 62. Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muúammad ()] – those [among them] who believed in AllŒh and the Last Day and did righteousness – will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.25 63. And [recall] when We took your covenant, [O Children of Israel, to abide by the Torah] and We raised over you the mount, [saying], "Take what We have given you with determination and remember what is in it that perhaps you may become righteous." 64. Then you turned away after that. And if not for the favor of AllŒh upon you and His mercy, you would have been among the losers. 65. And you had already known about those who transgressed among you concerning the sabbath, and We said to them, "Be apes, despised." 66. And We made it a deterrent punishment for those who were present and those who succeeded [them] and a lesson for those who fear AllŒh.
25After the coming of Prophet Muúammad () no religion other than IslŒm is acceptable to AllŒh, as stated in 3:85.
9

S´rah 2 – al-Baqarah

JuzÕ 1

67. And [recall] when Moses said to his people, "Indeed, AllŒh commands you to slaughter a cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in AllŒh from being among the ignorant." 68. They said, "Call upon your Lord to make clear to us what it is." [Moses] said, "[AllŒh] says, 'It is a cow which is neither old nor virgin, but median between that,' so do what you are commanded." 69. They said, "Call upon your Lord to show us what is her color." He said, "He says, 'It is a yellow cow, bright in color – pleasing to the observers.' " 70. They said, "Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if AllŒh wills, will be guided." 71. He said, "He says, 'It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.' " They said, "Now you have come with the truth." So they slaughtered her, but they could hardly do it. 72. And [recall] when you slew a man and disputed26 over it, but AllŒh was to bring out that which you were concealing. 73. So We said, "Strike him [i.e., the slain man] with part of it."27 Thus does AllŒh bring the dead to life, and He shows you His signs that you might reason. 74. Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of AllŒh. And AllŒh is not unaware of what you do. 75. Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of AllŒh
26i.e., exchanged accusations and denials. 27i.e., the cow. Thereupon, AllŒh restored life to the man, who informed them of his murderer.
10

S´rah 2 – al-Baqarah

JuzÕ 1

and then distort it [i.e., the Torah] after they had understood it while they were knowing? 76. And when they meet those who believe, they say, "We have believed"; but when they are alone with one another, they say, "Do you talk to them about what AllŒh has revealed to you so they can argue with you about it before your Lord?" Then will you not reason? 77. But do they not know that AllŒh knows what they conceal and what they declare? 78. And among them are unlettered ones who do not know the Scripture except [indulgement in] wishful thinking, but they are only assuming. 79. So woe28 to those who write the "scripture" with their own hands, then say, "This is from AllŒh," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn. 80. And they say, "Never will the Fire touch us, except for [a few] numbered days." Say, "Have you taken a covenant with AllŒh? For AllŒh will never break His covenant. Or do you say about AllŒh that which you do not know?" 81. Yes, [on the contrary], whoever earns evil and his sin has encompassed him – those are the companions of the Fire; they will abide therein eternally. 82. But they who believe and do righteous deeds – those are the companions of Paradise; they will abide therein eternally. 83. And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], "Do not worship except AllŒh; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakŒh." Then you turned away, except a few of you, and you were refusing.
28i.e., death and destruction.
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S´rah 2 – al-Baqarah

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84. And [recall] when We took your covenant, [saying], "Do not shed your [i.e., each other's] blood or evict one another from your homes." Then you acknowledged [this] while you were witnessing. 85. Then, you are those [same ones who are] killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And AllŒh is not unaware of what you do. 86. Those are the ones who have bought the life of this world [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided. 87. And We did certainly give Moses the Scripture [i.e., the Torah] and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit [i.e., the angel Gabriel]. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed. 88. And they said, "Our hearts are wrapped."29 But, [in fact], AllŒh has cursed them for their disbelief, so little is it that they believe. 89. And when there came to them a Book [i.e., the QurÕŒn] from AllŒh confirming that which was with them – although before they used to pray for victory against those who disbelieved – but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of AllŒh will be upon the disbelievers.
29Covered or sealed against reception of AllŒh's word.
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S´rah 2 – al-Baqarah

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90. How wretched is that for which they sold themselves – that they would disbelieve in what AllŒh has revealed through [their] outrage that AllŒh would send down His favor upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment. 91. And when it is said to them, "Believe in what AllŒh has revealed," they say, "We believe [only] in what was revealed to us." And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, "Then why did you kill the prophets of AllŒh before, if you are [indeed] believers?" 92. And Moses had certainly brought you clear proofs. Then you took the calf [in worship] after that, while you were wrongdoers. 93. And [recall] when We took your covenant and raised over you the mount, [saying], "Take what We have given you with determination and listen." They said [instead], "We hear and disobey." And their hearts absorbed [the worship of] the calf because of their disbelief. Say, "How wretched is that which your faith enjoins upon you, if you should be believers." 94. Say, [O Muúammad], "If the home of the Hereafter with AllŒh is for you alone and not the [other] people, then wish for death, if you should be truthful." 95. But never will they wish for it, ever, because of what their hands have put forth. And AllŒh is Knowing of the wrongdoers. 96. And you will surely find them the most greedy of people for life – [even] more than those who associate others with AllŒh. One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the [coming] punishment that he should be granted life. And AllŒh is Seeing of what they do. 97. Say, "Whoever is an enemy to Gabriel – it is [none but] he who has brought it [i.e., the QurÕŒn] down upon your heart, [O Muúammad], by permission of AllŒh, confirming that which was before it and as guidance and good tidings for the believers."
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S´rah 2 – al-Baqarah

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98. Whoever is an enemy to AllŒh and His angels and His messengers and Gabriel and Michael – then indeed, AllŒh is an enemy to the disbelievers. 99. And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient. 100. Is it not [true] that every time they took a covenant a party of them threw it away? But, [in fact], most of them do not believe. 101. And when a messenger from AllŒh came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of AllŒh [i.e., the Torah] behind their backs as if they did not know [what it contained]. 102. And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, HŒr´t and MŒr´t. But they [i.e., the two angels] do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]."30 And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of AllŒh. And they [i.e., people] learn what harms them and does not benefit them. But they [i.e., the Children of Israel] certainly knew that whoever purchased it [i.e., magic] would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew. 103. And if they had believed and feared AllŒh, then the reward from AllŒh would have been [far] better, if they only knew. 104. O you who have believed, say not [to AllŒh's Messenger], "RŒÔinŒ" but say, "UnthurnŒ"31 and listen. And for the
30They warn people against the misuse of what they have learned. 31The word "rŒÔinŒ " in Arabic literally means "consider us," i.e., give us time to hear you and listen to us. The Jews used to use the same word with the meaning of an insult. Therefore, the believers were ordered to 
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S´rah 2 – al-Baqarah

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disbelievers is a painful punishment. 105. Neither those who disbelieve from the People of the Scripture [i.e., the Jews and Christians] nor the polytheists wish that any good should be sent down to you from your Lord. But AllŒh selects for His mercy whom He wills, and AllŒh is the possessor of great bounty. 106. We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that AllŒh is over all things competent? 107.

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